âAs a term, âRussian cosmismâ exemplifies one of the key paradoxes of the Russian culture: it âwantsâ to denote something globally significant and at the same time to retain its national and colonial characterâ
âShould Russian cosmism, a rather incoherent succession of thinkers, be seen in a historical perspective, as a thing of its timeâand is it, indeed, a thing, an object in Graham Harmanâs sense of the word? Or is it possible to deconstruct the term âRussian cosmism,â to perform a kind of phenomenological reduction that would reveal its profoundly buried core or the lack of it?â
âAs there are no other national forms of cosmism, what might be behind the perceived need to designate the vast intellectual discourse as âRussian?ââ
âCoupled with the highly specific term âcosmism,â it becomes heavily loaded stylistically and is therefore much less neutral than such combinations as âRussian languageâ or even âGerman classical philosophy.ââ
âOne can only imagine if the analytical philosophical tradition were known as âAnglo-Saxon Panlogism.ââ
âOne could say that to resolve this binary opposition, the Russian element should have poured out itself and dissolved into the cosmos; on the other hand, cosmisity should have permeated and transformed the whole of âthe Russian soul.â Instead, we have two hybrid entities, two centaurs stuck mid-way in their rapprochementâ
âAs a result, âRussian cosmismâ is functioning more like a cultural brand, based on the term invented in the late 1960s to highlight Fedorovâs influence on Tsiolkovsky and later expanded to include a wide range of loosely related thinkersâ
âThe project I am writing this text for is a commendable attempt to internationalize the cosmist discourse and disentangle it from toxic associations with Russian nationalismâ
âYet it cannot simply be undone by re-wiring it to the Deleuzian material ontology or inviting former and modern colonial âOthersâ to read out or comment on cosmist textsâ
âThe subject requires not only a phenomenological (or existential) reduction but also a thorough decolonization that will presuppose a radical shift of attentionâ
âall possible cosmismsâ
âa much greater number of members and subsets because it includes all human (and possibly non-human) theories about the cosmos, not only those labelled âcosmist.ââ
âno project about Russian cosmism can now avoid its moral responsibility for the use of rockets in the war in Ukraine, which was made possible only as a result of the uncritically eulogized Soviet space exploration programâ
âFiguratively speaking, every missile hitting Kyiv, Kharkiv, or Lviv, has the name of Tsiolkovsky engraved on itâ
âThese ideas may then be observed in their own âhabitatâ on the mental plane where they have their own qualities and associations irreducible to any historical, cultural, or personal contextâ
âDavid Lynch has famously compared the process to catching fish: âIdeas are so beautiful and theyâre so abstract. And they do exist someplace. ⌠I believe that if you sit quietly, like youâre fishing, you will catch ideas. The real, you know, beautiful, big ones swim kinda deep down there so you have to be very quiet, and you know, wait for them to come along.ââ
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